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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

Nama Karana
p One day Vasudeva sends Garga Muni, the family Description is an amalgamation
priest, to NM’s home of those found in Srimad
Bhagavatam (Krishna Book)
p GM comes and NM receives, and Garga Samhita (Canto 1,
p stands up chapter 15)
p offers obeisance
p offers sitting place
p worships
p washes feet
p offers many auspicious items
p circumambulates
p Offers dandavats again
p NM: My dear brahmana, your appearance in a householder's place is only to enlighten.
p Today, the pious forefathers, demigods and fire-gods are pleased with us
p Our home is now purified by the dust from your feet
p We are always engaged in household duties and are forgetting our real duty of self-
p Your coming to our house is to give us some enlightenment about spiritual life.
p You have no other purpose to visit householders.
p Garga Muni: Vasudeva has sent me to see to the reformatory performances of these
boys, especially Krsna.
p I am their family priest, and incidentally, it appears to me that Krsna is the son of
p By his astrological calculation, Garga Muni could understand that Krsna was the son of
Devaki but that He was being kept under the care of Nanda Maharaja, which Nanda did
not know.
p Indirectly he said that Krsna, as well as Balarama, were both sons of Vasudeva.
p Garga Muni indirectly disclosed the fact that Krsna was the son of Devaki.
p Garga Muni also warned Nanda Maharaja that if he would perform the reformatory
ceremony, then Kamsa, who was naturally very sinful, would understand that Krsna was
the son of Devaki and Vasudeva.
p According to astrological calculation, Devaki could not have a female child, although
everyone thought that the eighth child of Devaki was female.

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p NM: Please perform the nama karana ceremony

p Garga Muni: If I give your child a name and if He fulfills the prophecy of the female
child to Kamsa, then it may be that the sinful demon will come and kill this child also
after the name-giving ceremony.
p But I do not want to become responsible for all these future calamities.
p Nanda Maharaja: If there is such danger, then it is better Because it was done for K
not to plan any gorgeous name-giving ceremony. & B and the same time, it
p It would be better for you to simply chant the Vedic suggests that maybe K & B
hymns and perform the purificatory process. weren’t so far apart in age
p We belong to the twice-born caste, and I am taking this after all)
opportunity of your presence. So please perform the
name-giving ceremony without external pomp.
p Nanda Maharaja wanted to keep the name-giving ceremony a secret and yet take
advantage of Garga Muni's performing the ceremony.
p GM: I will gladly perform this ceremony
p Let us go to a secluded place
p GM, NM, and MY take K & B to a secluded place in a cowshed
p GM performed nama karana there
p After worshipping all the Deities headed by Gaëeça, and appeasing the deities of the
planets, GM spoke to NM

Naming of Balaräma
p GM: Please hear the explanation of Rohiëé’s son’s name
p Yogés find their happiness in him (ramante)
p He is the greatest enjoyer (ramati)
p With his beautiful transcendental qualities he delights (rämayanti) the devotees
p For these reasons sages know him as Räma.
p Because he was pulled (saìkarñana) from the womb he will be known as Saìkarñana
p Because your family and the family of the Yadus are so intimately connected and
attracted, therefore His name will also be Sankarsana.
p Because when the universe is annihilated he alone remains (aveçeña) sages know him as
p Because he is extremely strong he will be known as Bala

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p But he carefully did not disclose the fact that Balarama also appeared in the womb of
Devaki and was subsequently transferred to the womb of Rohini. Krsna and Balarama
are real brothers, being originally sons of Devaki.

Naming of Kåñëa
p O NM, now hear the names of your son
p His names aer the auspiciouness of all universes
p K stands for Kamalä-känta (the husband of the goddess of fortune)
p Å stands for Räma (the supreme enjoyer)
p Ñ stands for Ñaò-guëa-pati (the master of six opulences) or Çvetadvépa-niväsa-kåt (The
Lord who resides in Çvetadvépa)
p Ë stands for Lord Nåsiàha
p A stands for Akñara (the immortal) or Agni-bhuk (the Lord who enjoys the offerings of
agni-hotra yajïas)
p The letter Ù stands for Nara-Näräyaëa Åñi (the two dots (") stand for Nara and
p In this way these six leftters combine to become the neam of the pure Supreme Person
p In this way the SPG is known as Kåñëaù
p He appears in different bodily complexions in different yugas
p First of all He assumed the color white, then He assumed the color red, then the color
yellow and now He has assumed the color black.
p Besides that, He was formerly the son of Vasudeva; therefore His name should be
Vasudeva as well as Kåñëa.
p Some people will call Him Kåñëa, and some will call Him Väsudeva.
p Vasu means senses
p Deva means heart
p Because he acts in the hearts and senses of all living entities he is known as Väsudeva
p He is the pati (husband) of Rädhä, therefore he is known as Rädhä-pati
p He is the original SPG
p He is now your child
p He has come to kill the demons headed by Kaàsa
p And to protect the devotees
p But one thing you must know: This son has had many, many other names and activities
due to His different pastimes.
p Garga Muni gave Nanda Maharaja a further hint that his son will also be called
Giridhari because of His uncommon pastimes of lifting Govardhana Hill.

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p I know everything about His activities and name, but others do not know.
p He will have names without end
p Names that are secret, even from the Vedas
p This child will be very pleasing to all the cowherd men and cows.
p Being very popular in Vrndavana, He will be the cause of all good fortune for you.
p Because of His presence, you will overcome all kinds of material calamities, despite
opposing elements.
p My dear King of Vraja, in His previous births, this child many times protected righteous
persons from the hands of rogues and thieves whenever there was political disruption.
p Your child is so powerful that anyone who will become a devotee of your boy will never
be troubled by enemies.
p Just as demigods are always protected by Lord Visnu, so the devotees of your child will
always be protected by Narayana, the Supreme Personality of Godhead.
p This child will grow in power, beauty, opulence--in everything--on the level of
Narayana, the Supreme Personality of Godhead.
p Therefore I would advise that you protect Him very carefully so that He may grow
without disturbance
p Your son will be disturbed by so many demons, so be careful and protect Him.
p How fortunate you are
p The SPG now stays in your home
p After giving this information, Garga Muni leaves.
p NM and MY ponder their good fortune

GM visits Våñabhänu Description is found

p GM then goes to Våñabhänu’s palace on the Yamuna’s shore in Garga Samhita
(Canto 1, chapters
p Våña greets with respect 15-16)
p Bows
p Greets with folded hands (svagata)
p Seats on throne (asana)
p Washes feet (padya)
p Presents many offerings
p Circumambulates
p Worships according to scripture
p Vrsa: this peaceful wandering of saints is meant to bring peace to householders
p It is a saint, not the sun that removes darkness
p O lord, by seeing you we gopas have gone on pilgrimage
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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p Saints like you sanctify sacred palces in the world

p O sage, my daughter is named Rädhika
p She is an abode of auspiciousness
p To whom should I give her in marriage
p Please tell me your opinion
p Like the sun, your goodness can travel everywhere with the three worlds
p I wish to give my daughter to someone who will be her equal
p GM leads Vrsa to sacred place on Yamuna’s shore
p GM: don’t tell this secret
p K, the SPG, has taken brith in NM’s home
p Vrsa: how fortunate!
p What fortune NM has
p Please tell me why K has descended
p GM: to remove the earth’s burden and kill the demons headed by Kaàsa on Brahmä’s
request K has come
p Rädhika is K’s chief consort in Goloka
p She has taken birth in your home
p You don’t understand her position
p Vrsa calls Kirtida (Kalävaté)
p Vrsa cries tears of ecstasy
p Vrsa: O brahmana, I will give my lotus eyed daughter to K
p You have revealed this path
p You should perform the wedding
p GM: I will not perform the wedding
p It will be in Bhäëòéravana on the Yamuna’s shore
p Brahma will come and perform in sacred palace near Vrn forest
p B/c of this, please know that R is half the SPG’s body
p In palace of Goloka she is queen
p You gopas have come from Goloka

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p By R’s whish the cows and gopis have come

p She whom even the demigods cannot see
p She whom others perform sacrifices for many births cannot see
p Is now hiding the courtyard of your palace by many gopas and gopis
p Vrsa and Kirti: O sage, please explain the meaning of the name Rädhä
p Other than you, no one can destroy our doubts
p GM: I hear this from the mouth of Näräyaëa Åñi, my guru, on Mt. Gandhamädana.
p He was explaining the Säma Veda
p R stands for Ramä (the goddess of fortune)
p Ä for Ädika-gopikä (first of the gopis)
p Dh for Dharä (the Earth)
p Ä for Virajä-nadé (Virajä River)
p The potency of K, the SPG, became his 4 wives: Lélä, Bhü, Çré, and Virajä
p Because these goddesses have now entered the form of Rädhä, the wise say that R is
the original supreme goddess of fortune
p O Gopa, they who again and again chant names of R & K attain K directly
p What are the four goals of life to them?
p GM then departs for his home

NM offers K to Rädhä
p One day NM takes K in his arms and heads cows
p Goes to Bhäëòéravana
p By K’s wish sky filled with dark clouds
p Strong winds knock down small Tamal and Kadamba trees
p K scared and cries
p NM afraid
p Holds K tight to chest
p Then effulgence greater than millions of suns converged on NM
p NM sees Vrsa’s daughter R
p More splendid that millions of moons
p Dressed in blue garments
p Decorated with anklets and ankle bells

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p Tiking bracelets and belt

p Peral nosering
p Overwhelmed by R’s effulgence NM bows down
p With folded hands prays
p NM: He is the original Supreme Personality of Godhead, and You, O Rädhä, are His
first beloved.
p I know this secret from the mouth of Garga Muni.
p O Rädhä, please take Your Lord from my arms.
p Now that the clouds have frightened Him, please take Him home.
p As if I were a person controlled by the modes of material nature, I say this (that He is
p I offer my respectful obeisances to You.
p Please protect me in this world.
p You are Kåñëa's dearmost.
p You are beyond the modes of material nature.
p R: O noble-hearted one, ask for a benediction, for anything you wish,
p For anything impossible for anyone to attain.
p I am pleased by your sincere devotion.
p O Nanda it is very difficult for anyone to see Me.
p NM: If You are pleased then let me have firm devotion for the lotus feet of You both,
and let me have devotion for Your devotees, and let me have their company.
p Let me have this millennium after millennium.
p R takes K from NM
p NM leaves

Radhika’s wedding
p R takes K to Bhäëòéravana
p There spiritual ground from Goloka manifests
p Everything was golden and studded with rubies and many jewels
p Desire trees
p Yamuna’s shores had jeweled steps and golden palaces

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p GH was made of jewels & had glistening golden peaks everywhere, madden bees and
caves with beautiful swiftly flowing streams
p Forest grove assumed real form with many assembly houses, courtyards, pavilions,
bumblebees, peacocks, pärävätas and cuckoos
p Filled with sweetness of spring
p Fill with gold and jewel and fluttering flags
p Anointed with beautiful blossoming lakes
p Growing lotuses licked by swarms of black bees
p K becomes a teenager
p Splendid as darks cloud
p Dressed in yellow
p Holding flute
p Smiling K takes R to wedding pavilion
p Decorated with Mekhaläs, kuça grass, water pots
p R & K embrace
p Talk while sitting on a beautiful throne
p Shone like lightning flash (R) and dark cloud (K) in sky
p Brahma comes from sky
p Bow
p Speaks to R& K
p Br: I take shelter of You, the original Supreme Personality of Godhead, Çré
p Who is without beginning,
p Who is the beginning of everything,
p You are affectionate to Your devotees,
p You are the master of countless universes,
p greater than the greatest,
p The husband of Rädhä.
p You are the playful king of Goloka and She is Your playful companion.
p When You are the king of Vaikuëöha,
p She, the daughter of Våñabhänu, is Goddess Lakñmé.
p When in this world You are Rämacandra, She is Janaka's daughter Sétä.

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p When You are Lord Hari, She is Kamalä.

p When You are Yajïa-avatära, She is Çré Dakñiëä, the best of wives.
p When You are Nåsiàha, She is Ramä.
p When You are Nara's friend Näräyaëa Åñi, She becomes Goddess Çänti and follows
You like a shadow.
p When You are Brahman, She is Prakåti.
p When You are Time, the wise know She is Pradhäna.
p When You are the Mahat-tattva, from which the universes have sprouted, Rädhä is the
potency Mäyä, filled with the three modes.
p When You become the four things in the heart (the heart, mind, intelligence, and false-
ego), She becomes the power of understanding something from a hint.
p When You become the universal form, which includes everything, She becomes the
p I take shelter of You, who are the Supreme Personality of Godhead, greater than the
greatest, the master of Goloka-dhäma, and who now appear as a fair and a dark
p A person who regularly recites these prayers describing the divine couple will go to the
transcendental abode of Goloka.
p Even in this world he will be endowed with handsomeness, opulence, and many
p Greater than the greatest and perfect for each other, You are already a loving husband
and wife.
p Still, following the ways of this world, I will now perform Your wedding-ceremony.
p Br rises
p Ignites fire
p Performs vivaha yajna
p R & K circumambulate sacred fire
p Bow to fire
p Br recites 7 verses
p Br places R’s hand on K’s chest
p R garlands K (with a garland filled humming of bees)
p K garlands R
p Bow again to fire
p Br places R&K on two thrones
p Br recites five mantras
p As father gives away daughter, Br gave away R

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p Demigods shower flowers

p Demigoddesses dances with Vidyadharés
p Gandhärvas, Vidyädharas, Cäraëas & Kinnaras sang auspicious songs glorifying K
p Demigods sound many mådaìgas, vénäs, murus, yañöis, enus, çaìkhas, anakas and
p K: Br, ask whatever you want as dakñinä
p Br: Please give me devotion to your lotus feet
p K: So be it
p Br places hear at feet of R&K
p Then leaves

R&K celebrate & play

p R offer K four kinds of foods add some betel nuts
p K honors
p K&R walk hand in hand in forest grove
p K laughes and disappears in grove of beautiful flower vines
p Seeing K hid behind a tree R come up and grabs his clothes
p Fleeing from K, R disappears in a forest by the Yamuna
p But K catches her and pulls her back
p K&R look like a tamal tree in a grove of flowers
p Or a dark cloud with a flash of lightning
p R&K enjoy rasa dance in rasa sthali
p R&K dance in caves of GH
p By lakes with swift, strong rapids and waterfalls
p Among flowering vines with intoxicated bumble bees
p When R&K get to Yamuna, K performs fun lila
p K takes 1,000 petaled lotus from R and jumps in Yamuna
p Laughing R takes K’s flute, stick and yellow cloth
p K: give me back my flute
p R: You give back my lotus
p Both give back
p K decorates R with

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p flowers,
p jewels,
p pictures drawn in red yävaka, black kajjala and many other colors
p As R goes to decorate K suddenly he transforms into an infant again
p Crawls on ground an cries
p R: O, K, why do you show me this illusion?
p As R weeps, voice from sky: O r don’t lament, in time your desire will be fulfilled
p Hearing this R quickly takes K to MY’s home
p Giving K to MY, R says: NM gave him to me on the path
p MY: O R, daughter of Vrsa, you are fortunate
p When sky was covered with clouds my child became frightened in the forest and you
protected him
p R takes permission to leave and returns home

K & B learn to crawl

p A short time after this incident, both Balarama and Krsna Description is an
began to crawl on Their hands and knees. amalgamation of those
p When They were crawling like that, They pleased Their found in Srimad
mothers. Bhagavatam (Krishna
Book) and Garga Samhita
p The bells tied to Their waist and ankles sounded fascinating,
and They would move around very pleasingly.
p Made sweet sounds
p Sometimes, just like ordinary children, They would be frightened by others and would
immediately hurry to Their mothers for protection.
p Sometimes They would fall into the clay and mud of Vrndavana and would approach
Their mothers smeared with clay and saffron
p They were actually smeared with saffron and sandalwood pulp by Their mothers, but
due to crawling over muddy clay, They would simultaneously smear Their bodies with
p MY would bath with great care
p As soon as They would come crawling to Their mothers, Yasoda and Rohini would take
Them on their laps and, covering the lower portion of their saris, allow Them to suck
their breasts.
p When the babies were sucking their breasts, the mothers would see small teeth coming
p Thus their joy would be intensified to see their children grow.

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p Sometimes the naughty babies would crawl up to the cowshed, catch the tail of a calf
and stand up. The calves, being disturbed, would immediately begin running here and
there, and the children would be dragged over clay and cow dung.
p To see this fun, Yasoda and Rohini would call all their neighboring friends, the gopis.
p Upon seeing these childhood pastimes of Lord Krsna, the gopis would be merged in
transcendental bliss. In their enjoyment they would laugh very loudly.
p All gopis like to play with K
p When K saw statue of lion at entrance to NM’s house became scared
p Gopis took K inside and spoke compassionately to MY
p Gopis to MY: don’t let K out of the courtyard
p His two front teeth have appeared
p His maternal uncle should perform a ceremony to ward off inauspiciousness
p But he has no maternal uncle
p Therefore to destroy obstacles you should give in charity, chant Vedic prayers, worship
cows, brahmanas, demigods and sadhus
p Then Roh and MY regularly gave garments, jewels and new grains in ceremony

An alternate version of Rädhä’s appearance

p NOTE: I placed this pastime here because K had already learned to crawl
but could not yet stand up on his own
p Born in Raval Description is
found in Garga
p One day Vrsa goes to Yamuna and sees golden lotus that is bright
Samhita (purport)
like the sun
p Within that lotus is a beautiful girl
p Vrsa tries to reach lotus but mysteriously can’t
p Brahma arrives
p Br explains that Vrsa and Kirtida had performed austerities in previous life to get K’s
consort as their daughter
p This girl, R, is the source of Laksmi
p Br gives R to Vrsa
p V brings R home to Kirt
p Baby was beautiful
p Yet didn’t cry
p Appeared deaf, dumb and blind
p Narada knew K’s hladini sakti had taken birth somewhere
p So knocks on Vrsa’s door

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p Vrsa is overjoyed to see Narada

p Welcomes Narada in
p Narada: Vrsa, do you have any children?
p Vrsa: I have only one son
p Narada doesn’t believe
p Vrsa reluctantly admits he has a daughter
p Hesitancy was because she was blind
p When Narada sees R he is overwhelmed with love
p Begins to offer her praise
p Narada (to Vrsa): hear the nature of this girl
p Even the demigods can’t cure her
p However, Laksmi will always reside in her home
p Keep her like the supreme goddess
p Despite her blindness perform all auspicious ceremonies
p To cure this blindness hold an elaborate feast and invite NM and MY
p Immediately K & V begin preparing
p NM and MY come
p MY & Kir sit down together
p While holding K, MY congrats Kir on birth of daughter
p Kir: I am happy because of her birth, but I am sad because she’s blind
p While the ladies were talking, K crawls over to crib to look in
p K pulls himself to feet
p R smells K and knows he’s there
p R opens her eyes for first time and sees K

K & B learn to walk

p NOTE: That K and B are both learning to walk and crawl Description is an
at the same time it suggests that they were born one week amalgamation of those
apart, not one year found in Srimad
p Both Krsna and Balarama were so restless that Their Bhagavatam (Krishna
mothers Yasoda and Rohini would try to protect Them Book) and Garga Samhita
from cows, bulls, monkeys, water, fire and birds while (Canto 1, chapter 17)
they were executing their household duties.
p In a very short time, both Krsna and Balarama began to stand up and slightly move on
Their legs.
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p When Krsna and Balarama began to walk, other friends of the same age joined Them,
p They began to give the highest transcendental pleasure to the gopis, specifically to
mother Yasoda and Rohini.
p K&B would play on Yamuna’s shore with friends headed by Sudama and Subala
p K&B walked in the Yamuna’s forests, which were very opulent, filled with kadamba
groves and sturdy black tamal trees

Naughty K & B
p In order to enjoy further transcendental bliss, they [the gopi friends of Yasoda and
Rohini] all assembled and went to mother Yasoda to lodge complaints against the
restless boys.
p When Krsna was sitting before mother Yasoda, all the elderly gopis began to lodge
complaints against Him so that Krsna could hear.
p They said, "Dear Yasoda, why don't you restrict your naughty Krsna?
p He comes to our houses along with Balarama every morning and evening, and before
the milking of the cows They let loose the calves, and the calves drink all the milk of the
p So when we go to milk the cows, we find no milk, and we have to return with empty
p If we warn Krsna and Balarama about doing this, They simply smile charmingly.
p We cannot do anything.
p Also, your Krsna and Balarama find great pleasure in stealing our stock of yogurt and
butter from wherever we keep it.
p When Krsna and Balarama are caught stealing the yogurt and butter, They say, 'Why do
you charge Us with stealing?
p Do you think that butter and yogurt are in scarcity in Our house?'
p Sometimes They steal butter, yogurt and milk and distribute them to the monkeys.
p When the monkeys are well fed and do not take any more, then your boys chide, 'This
milk and butter and yogurt are useless--even the monkeys won't take it.'
p And They break the pots and throw them hither and thither.
p If we keep our stock of yogurt, butter and milk in a solitary dark place, your Krsna and
Balarama find it in the darkness by the glaring effulgence of the ornaments and jewels
on Their bodies.
p If by chance They cannot find the hidden butter and yogurt, They go to our little babies
and pinch their bodies so that they cry, and then They go away.
p If we keep our stock of butter and yogurt high on the ceiling, hanging on a swing,
although it is beyond Their reach, They arrange to reach it by piling all kinds of wooden
crates over the grinding machine.
p And if They cannot reach, They make a hole in the pot.

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p We think therefore that you better take all the jeweled ornaments from the bodies of
your children.
p On hearing this, Yasoda would say, "All right, I will take all the jewels from Krsna so
that He can not see the butter hidden in the darkness."
p Then the gopis would say, "No, no, don't do this. What good will you do by taking away
the jewels?
p We do not know what kind of boys these are, but even without ornaments They spread
some kind of effulgence so that even in darkness They can see everything."
p Then mother Yasoda would inform them, "All right, keep your butter and yogurt
carefully so that They may not reach it."
p The gopis said, "Yes, actually we do so, but because we are sometimes engaged in our
household duties, these naughty boys enter our house somehow or other and spoil
p Sometimes being unable to steal our butter and yogurt, out of anger They pass urine on
the clean floor and sometimes spit on it.
p Just see your boy now--He is hearing this complaint.
p All day They simply makes arrangements to steal our butter and yogurt, and now They
are sitting just like very silent good boys. Just see His face."
p When mother Yasoda thought to chastise her boy after hearing all the complaints, she
saw His pitiable face, and smiling, she did not chastise Him.

K tricks Prabhävaté
p One day Prabhävaté-gopé (Upananda’s wife; therefore K’s Description is found
aunt) came to speak with MY in Garga Samhita
p Prab: O Yaçodä, for the two of us there is no separate property (Canto 1, chapter 17)
in butter, ghee, milk, yogurt, and buttermilk.
p By your kindness yours is also mine.
p I don't say you taught Him to steal.
p You didn't teach Him.
p Your son steals butter on His own.
p When I try to give Him good instruction, Your arrogant son gives me bad words and
runs from my courtyard.
p He is the son of Vraja's king.
p He should not steal.
p O Yaçodä, there are some other things also that, out of respect for you, I have not told.
p MY chastises K and speaks with Prab.

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p MY: I have 10 million cows

p These is so much yogurt in the house I can’t move
p I don’t know why K doesn’t drink yogurt here
p Bring this yogurt thief t me
p There is no differenb between your son and mine
p You bring him here w/ butter in his mouth and I will teach him a lesson.
p I will scold him and tie him up
p Prab. was happy and went home
p One day K goes to Prab’s hopuse to steal yogurt
p K & friends climbed courtyard wall
p Seeing yogurt in jar haning on ropes beyond reach, boys used a footstool & mortar to
p Still too high
p Sridama and Subala hit with sticks
p Yogurt flowed to ground
p K and friends ate (along with some monkeys)
p Prab hears jar breaking and comes to investigate
p Boys run
p Prab grabs K’s hand
p Seeing frightened look on K’s face, she brings him to NM’s palace
p On seeing NM, Prab covers K’s face with his clothes
p K thinks: Mata will hit me with a stick
p Therefore transforms into Prabha’s son
p MY comes
p Prab: He broke a jug and stole all the yogurt in it.
p MY seeing Prab’s son smiled and spoke
p MY: Take the covering off his face nad tell me of his mischief
p When it is my son who has done as you have said you can complain.
p But this theft was done by your son
p Ashamed Prab removes the veil
p Prab: How did you get here without walking?
p I was holding the treasure of Vraja in my hand
p Prab takes son and leaves

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p MY, Roh, NM, B and gopas and gopis laughed saying: Today we saw a great injustice in
p On path outside K resumes own form
p K to Prab: Next time I will become your husband, don’t doubt it
p From then on all gopas and gopis were afraid to catch K
p Wandering from one to another of the gopés' homes and stealing the hearts of the
cowherd people, that charming, handsome, blossoming-lotus-eyed dark butter-thief,
like a rising full moon, brought great beauty to Vraja.
p Taking Nanda's restless ball-playing son into their homes, protecting Him, feeding Him,
singing His glories, and so happy they did not remember anything else in the world, the
nine Nanda-gopas were completely enchanted.

The Upanandas and Våñabhänus

p Bahulaçva: who were the 9 Upanandas?
p What were the auspicious deeds of the six Våñabhänus?
p Närada: Gäya, Vimala, Çréça, Çrédhara, Maìgaläyana, Maìgala, Raìgavalléça, Raìgoji,
and Devanäyaka were the nine Nandas in Gokula Vraja.
p Vétihotra, Agnibhuk, Sämba, Çrékara, Gopati, Çruta, Vrajeça, Pävana, and Çänta were
called the Upanandas.
p Nétivin, Märgada, Çukla, Pataìga, Divyavähana, and Gopeñöa were the six Våñabhänus
in Vraja, O king.
p The 9 nandas have dark complexions and hold sticks in their hands
p They reside in 2 forest groves in Goloka
p 9 Upanandas are wealth in flutes and peacock feathers
p Devoted to gorakñya
p The Vrsasa protect the 6 gates to the fortress of the forest grove holding sticks and
p Came from Goloka to Earth by K’s wish
p Not even Br can describe their glories

Vision of the universal form

Description is an amalgamation
p Another day, when Krsna and Balarama were of those found in Srimad
playing with Their friends, all the boys joined Bhagavatam (Krishna Book)
Balarama and told mother Yasoda that Krsna had and Garga Samhita (Canto 1,
eaten clay. chapter 18)
p On hearing this, mother Yasoda caught hold of
Krsna's hand and said, "My dear Krsna, why have
You eaten earth in a solitary place? Just see, all

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

Your friends including Balarama are complaining

about You."
p Being afraid of His mother, Krsna replied, My dear mother, all these boys, including My
elder brother Balarama, are speaking lies against Me.
p MY: But even B says you ate clay
p K: I have never eaten clay.
p My elder brother Balarama, while playing with Me today, became angry, and therefore
He has joined with the other boys to complain against Me.
p They have all combined together to complain so you will be angry and chastise Me.
p If you think they are truthful, then you can look within My mouth to see whether I have
taken clay or not.
p MY: All right, if You have actually not taken any clay, then just open Your mouth. I
shall see.
p When the Supreme Personality of Godhead Krsna was so ordered by His mother, He
immediately opened His mouth just like an ordinary boy.
p Then mother Yasoda saw within that mouth the complete opulence of creation.
p She saw the entire outer space in all directions, mountains, islands, oceans, seas,
planets, air, fire, moon and stars.
p Along with the moon and the stars she also saw the entire elements, water, sky, the
extensive ethereal existence along with the total ego and the products of the senses and
the controller of the senses, all the demigods, the objects of the senses like sound, smell,
etc., and the three qualities of material nature.
p She also could perceive that within His mouth were all living entities, eternal time,
material nature, spiritual nature, activity, consciousness and different forms of the
whole creation.
p Yasoda could find within the mouth of her child everything necessary for cosmic
p She also saw, within His mouth, herself taking Krsna on her lap and having Him sucking
her breast.
p Upon seeing all this, she became struck with awe and began to wonder whether she
were dreaming or actually seeing something extraordinary.
p She concluded that she was either dreaming or seeing the play of the illusory energy of
the Supreme Personality of Godhead.
p She thought that she had become mad, mentally deranged, to see all those wonderful
p MY thought, It may be cosmic mystic power attained by my child, and therefore I am
perplexed by such visions within His mouth.

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Kåñëa Lélä notes – Chapter 8 (Vision of the Universal Form)

p Let me offer my respectful obeisance unto the Supreme Personality of Godhead under
whose energy bodily self and bodily possessions are conceived.
p MY then said, "Let me offer my respectful obeisance unto Him, under whose illusory
energy I am thinking that Nanda Maharaja is my husband and Krsna is my son, that all
the properties of Nanda Maharaja belong to me and that all the cowherd men and
women are my subjects.
p All this misconception is due to the illusory energy of the Supreme Lord. So let me pray
to Him that He may protect me always.
p While mother Yasoda was thinking in this high philosophical way, Lord Krsna again
expanded His internal energy just to bewilder her with maternal affection.
p Immediately mother Yasoda forgot all philosophical speculation and accepted Krsna as
her own child.
p She took Him on her lap and became overwhelmed with maternal affection.
p MY thus began to think, "Krsna is not understandable to the masses through the gross
process of knowledge, but He can be received through the Upanisads and the Vedanta
or mystic Yoga system and Sankhya philosophy."
p Then she began to think of the Supreme Personality of Godhead as her own begotten

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